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marilyn fischer University of Dayton there is a disciplinary divide between philosophers and historians in how they read Addams's first book, Democracy and Social Ethics. Philosophers identify Addams primarily as a pragmatist. They often compare and contrast her thinking with that of James and Dewey, and find her a fruitful resource for contemporary discussions about gender, social justice, and peace. Much of this scholarship gives central place to Addams's Democracy and Social Ethics. Except for nods to her 1892 essay "The Subjective Necessity of Settlements," philosophers rarely discuss whether her religious sensibilities influenced her theorizing.1 While historians debate Addams's religious identity, many locate her within the social gospel movement (Dorrien 17585; Stebner 102103; Edwards 15157). Intellectual historian Gary Dorrien, one of the most highly regarded scholars in his field, fully acknowledges Addams's pragmatism. Yet he maintains that in Democracy and Social Ethics, "Addams held fast to a social gospel rendering of the good" (Dorrien 176). He places her in "the secularizing stream of the social gospel" (185). Here I will explore, not whether Addams herself was a social gospeler, but whether, following Dorrien's claim, Democracy and Social Ethics can plausibly be read as a social gospel text. While
The Pluralist – University of Illinois Press
Published: Oct 25, 2013
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